Multidirectional Memory, Working-Through and Dance in Chungui: horror sin lágrimas, by Luis Felipe Degregori (2009)

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This paper analyzes, from the perspec-tive of memory studies, the documentary Chungui: horror sin lágrimas, by Luis Felipe Degregori (2009). Through the categories of multidirectional memory (Rothberg, 2009), acting-out and working-through (LaCapra, 2001/2005), I argue that the narrating vo...

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Detalles Bibliográficos
Autor: Torres-Astocóndor, Carlos
Formato: artículo
Fecha de Publicación:2025
Institución:Pontificia Universidad Católica del Perú
Repositorio:Revistas - Pontificia Universidad Católica del Perú
Lenguaje:español
OAI Identifier:oai:revistaspuc:article/31548
Enlace del recurso:http://revistas.pucp.edu.pe/index.php/conexion/article/view/31548
Nivel de acceso:acceso abierto
Materia:Memory studies
Working-through
Political violence
Peruvian documentary
Chungui: horror sin lágrimas
Estudios de la memoria
Elaboración
Violencia política
Documental peruano
Estudos da memória
Perlaboração
Violência política
Documentário peruano
Descripción
Sumario:This paper analyzes, from the perspec-tive of memory studies, the documentary Chungui: horror sin lágrimas, by Luis Felipe Degregori (2009). Through the categories of multidirectional memory (Rothberg, 2009), acting-out and working-through (LaCapra, 2001/2005), I argue that the narrating voice in the film resorts to the images and the scriptural work of Guamán Poma de Ayala’s Nueva corónica y buen gobierno (1615/1980) to establish a historical connection between the colonial and republican stages in regards to the prejudicial treatment against Andean communities by colonial and, later, state authorities. With this relationship, the documentary expands the denunciation of the human rights violations perpetrated against the Chungui community during the years of political violence in Peru (1980-2000). In this way, the memory during the political violence and the colonial memory written by Guamán Poma de Ayala establish dialogic interactions and affirm a continuity in relation to the damage and violations to the detriment of the Indigenous population. Likewise, I argue that the llaqta maqta, a particular dance of the Chungui people included in the final part of the documentary, is a cultural practice of resistance that allows, by a process of working-through, to critically relate to the trauma that the Chungui population suffered during the years of political violence.
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